Stanislav Grof

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Stanislav Grof

Stanislav Grof by Anton Nossik.JPG

Stanislav Grof
Born(1931-07-01) 1 July 1931 (age 83)
Prague, Czechoslovakia
InstitutionsJohns Hopkins University
University of Maryland, Baltimore
Esalen Institute
California Institute of Integral Studies
Alma materCharles University, Czechoslovakian Academy of Sciences
Known forTranspersonal psychology
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Stanislav Grof

Stanislav Grof by Anton Nossik.JPG

Stanislav Grof
Born(1931-07-01) 1 July 1931 (age 83)
Prague, Czechoslovakia
InstitutionsJohns Hopkins University
University of Maryland, Baltimore
Esalen Institute
California Institute of Integral Studies
Alma materCharles University, Czechoslovakian Academy of Sciences
Known forTranspersonal psychology

Stanislav Grof (born July 1, 1931) is a psychiatrist, one of the founders of the field of transpersonal psychology and a researcher into the use of non-ordinary states of consciousness for purposes of exploring, healing, and obtaining growth and insights into the human psyche. Grof received the VISION 97 award granted by the Foundation of Dagmar and Václav Havel in Prague on October 5, 2007.


Grof is known for his early studies of LSD and its effects on the psyche—the field of psychedelic therapy. Building on his observations while conducting LSD research and on Otto Rank's theory of birth trauma, Grof constructed a theoretical framework for prenatal and perinatal psychology and transpersonal psychology in which LSD trips and other powerfully emotional experiences were mapped onto a person's early fetal and neonatal experiences.[1] Over time, this theory developed into what he called a "cartography" of the deep human psyche. Following the suppression of legal LSD use in the late 1960s, Grof went on to develop a theory that many of these states of mind could be explored without drugs by using certain breathing techniques.[2] He continues this work today under the title "Holotropic Breathwork".

Grof received his M.D. from Charles University in Prague in 1957 and then completed his Ph.D. in medicine at the Czechoslovakian Academy of Sciences in 1965, training as a Freudian psychoanalyst at this time. In 1967, he was invited as an Assistant Professor of Psychiatry at Johns Hopkins University School of Medicine in Baltimore, United States, and went on to become Chief of Psychiatric Research at the Maryland Psychiatric Research Center where he worked with Walter Pahnke and Bill Richards among others. In 1973, he was invited to the Esalen Institute in Big Sur, California, and lived there until 1987 as a scholar-in-residence, developing his ideas.

As founding president of the International Transpersonal Association (founded in 1977), he went on to become distinguished adjunct faculty member of the Department of Philosophy, Cosmology, and Consciousness at the California Institute of Integral Studies, a position he remains in today.

Grof was featured in the film Entheogen: Awakening the Divine Within, a 2006 documentary about rediscovering an enchanted cosmos in the modern world.[3] He was also featured in five other documentaries.[4]

Grof distinguishes between two modes of consciousness: the hylotropic and the holotropic.[5] The hylotropic refers to "the normal, everyday experience of consensus reality."[6] The holotropic refers to states which aim towards wholeness and the totality of existence. The holotropic is characteristic of non-ordinary states of consciousness such as meditative, mystical, or psychedelic experiences.[7] According to Grof, these non-ordinary states are often categorized by contemporary psychiatry as psychotic.[7] Grof connects the hylotropic to the Hindu conception of namarupa ("name and form"), the separate, individual, illusory self. He connects the holotropic to the Hindu conception of Atman-Brahman, the divine, true nature of the self.

NDE hypothesis[edit]

In the late 1970s Grof proposed a psychological hypothesis to explain the near-death experience. According to Grof the NDE reflects memories of the birth process with the tunnel representing the birth canal. Susan Blackmore claimed the hypothesis is "pitifully inadequate to explain the NDE. For a start the newborn infant would not see anything like a tunnel as it was being born."[8] The psychologist Chris French has written "the experience of being born is only very superficially similar to the NDE" and the hypothesis has been refuted as it is common for those born by caesarean section to experience a tunnel during the NDE.[9] Michael Shermer also criticized the hypothesis "there is no evidence for infantile memories of any kind. Furthermore, the birth canal does not look like a tunnel and besides the infant's head is normally down and its eyes are closed."[10]

Cartography of the psyche[edit]

Stanislav Grof has researched the effects of psychedelic substances,[11] which can also be induced by non-pharmacological means.[12] Grof has developed a "cartography of the psyche" based on his clinical work with psychedelics,[13] which describe the "basic types of experience that become available to an average person" when using psychedelics or "various powerful non-pharmacological experiential techniques".[14]

According to Grof, traditional psychiatry, psychology and psychotherapy use a model of the human psyche that is limited to postnatal biography and the Freudian individual unconscious.[15] This model does not account for the experiences and observations from holotropic states of consciousness, which activate "deep unconscious and superconscious levels of the human psyche".[15] These levels include:[16]

Ego death appears in the fourth Perinatal Matrix.[16]

The Sensory Barrier and the Recollective-Biographical Barrier[edit]

"Deep self-exploration" starts for many people with unspecific sensory experiences.[17] They are a sensory barrier that one has to pass through.[17]

The next level is the recollective-biographical level and the individual unconsciousness. These involve the personal biography, and unresolved emotional issues.[18] In "experiential work" this autobiographical material is fully relived.[19] Relevant memories and associated fantasy material may emerge as a single or condensed experience, which Grof calls COEX.[20] According to Grof, most of these COEX's are connected with specific aspects of the birth process.[21] Memories of physical trauma's form an integral part of this level of the psyche.[22]

Encounter with Birth and Death: Dynamics of the Perinatal Matrices[edit]

According to Grof, the reliving of emotional and physical pain can become so intense that an identification with "the pain of entire groups of unfortunate people, all of humanity, or even all of life",[23] can manifest. This is accompanied with "dramatic physiological manifestations".[23]

At this level, death may be encountered and birth relived.[24] According to Grof, there are four "hypothetical dynamic matrices governing the processes related to the perinatal level of the unconsciousness",[24] called "basic perinatal matrices" (BPM).[24] These BPM's correspond to the stages of birth during the process of childbirth.[25]

BPM I: The Amniotic Universe[edit]

This is the original symbiotic unity of the fetus with the maternal organism.[25] Elements of this state can be accompanied with, or alternate with, experiences of a lack of boundaries and obstructions,[26] such as the ocean and the cosmos.[27] The extreme expression of the sacred and spiritual quality of BPM I is the experience of cosmic unity and the unio mystica.[27]

BPM II: Cosmic Engulfment and No Exit[edit]

This matrix starts with the onset of labor.[28] The intrusion of chemicals and the pressures of labor change the situation in the womb, and "interrupt the fetus’ blissful connection with the mother and alter its pristine universe."[28] Accessing this layer gives rise to strong feeling of "no escape".[28] When experiencing this level, the sense of loneliness and helplessness is overwhelming.[29]

BPM III: The Death-Rebirth Struggle[edit]

This matrix is connected with the move of the fetus through the birth channel.[30] It involves a struggle for survival.[31] When experiencing this layer, strong aggression and demonic forces are encountered.[32] Biographical memories associated with this matrix include struggles, fights, and adventurous activities.[33]

BPM IV: The Death-Rebirth Experience[edit]

This matrix is related to the stage of delivery, the actual birth of the child.[34] The build up of tension, pain and anxiety is suddenly released.[34] The symbolic counterpart is the Death-Rebirth Experience, in which the individual may have a strong feeling of impending catastrophe, and may be desperately struggling to stop this process.[35] The transition from BPM III to BPM IV may involve a sense of total annihilation:[35]

This experience of ego death seems to entail an instant merciless destruction of all previous reference points in the life of the individual.[35]

According to Grof what dies in this process is "a basically paranoid attitude toward the world which reflects the negative experience of the subject during childbirth and later."[35] When experienced in its final and most complete form,

...ego death means an irreversible end to one's philosophical identification with what Alan Watts called skin-encapsulated ego."[35]

The Transpersonal Dimensions of the Psyche[edit]

This dimension includes a wide range of phenomena:[web 1] Experiential Extensions within Consensus Reality and Space-Time

1. Transcendence of Spatial Boundaries

a. Experience of Dual Unity
b. Identification with Other Persons
c. Group Identification and Group Consciousness
d. Identification with Animals
e. Identification with Plants and Botanical Processes
f. Oneness with Life and All Creation
g. Experience of Inanimate Matter and Inorganic Processes
h. Primary Consciousness
i. Extraterrestrial Experiences
j. Identification with the Entire Physical Universe
k. Psychic Phenomena Involving Transcendence of Space

2. Transcendence of the Boundaries of Linear Time

a. Embryonal and Fetal Experiences
b. Ancestral Experiences
c. Racial and Collective Experiences
d. Past Incarnation Experiences
e. Phylogenetic Experiences
f. Experiences of Planetary Evolution
g. Cosmogenetic Experiences
h. Psychic Phenomena Involving Transcendence of Time

3. Physical Introversion and Narrowing of Consciousness Experiential Extension Beyond Consensus Reality and Space-Time

a. Spiritistic and Mediumistic Experiences
b. Energetic Phenomena of the Subtle Body
c. Experiences of Animal Spirits
d. Encounters with Spirit Guides and Suprahuman Beings
e. Visits to Other Universes and Meetings with Their Inhabitants
f. Experiences of Mythological and Fairy-Tale Sequences
g. Experiences of Specific Blissful and Wrathful Deities
h. Experiences of Universal Archetypes
i. Intuitive Understanding of Universal Symbols
j. Creative Inspiration and the Promethean Impulse
k. Experience of the Demiurg and Insights into Cosmic Creation
l. Experience of Cosmic Consciousness
m. The Supracosmic and Metacosmic Void

Transpersonal Experiences of Psychoid Nature

1. Synchronistic Links between Consciousness and Matter
2. Spontaneous Psychoid Events
a. Supernormal Physical Feats
b. Spiritistic Phenomena and Physical Mediumship
c. Recurrent Spontaneous Psychokinesis
d. Unidentified Flying Objects
3. Intentional Psychokinesis
a. Ceremonial Magic
b. Healing and Hexing
c. Siddhis
d. Laboratory Psychokinesis Philosophical Challenges from Transpersonal Experiences


See also[edit]


  1. ^ Rowan, John (2005). The Transpersonal: Spirituality in Psychotherapy and Counselling. Taylor & Francis. p. 39. ISBN 1583919872. 
  2. ^ Cortright, Brant (1997). Psychotherapy and Spirit: Theory and Practice in Transpersonal Psychotherapy. SUNY Press. p. 100. ISBN 0791434664. 
  3. ^ Mann, Rod (Director) (2006). Entheogen: Awakening the Divine Within (DVD video). Critical Mass Productions. OCLC 181630835. Retrieved 19 November 2012. 
  4. ^
  5. ^ Wiber, Ken (1998). The Eye of Spirit: An Integral Vision for a World Gone Slightly Mad. Shambhala. p. 165. ISBN 1570623457. 
  6. ^ Grof 1988, 38
  7. ^ a b Grof 1988, 39
  8. ^ Blackmore, Susan. (1991). Near-Death Experiences: In or out of the body?. Skeptical Inquirer 16: 34-45.
  9. ^ French, Chris. (2005). Near-Death Experiences in Cardiac Arrest Survivors. Progress in Brain Research 150: 351-367.
  10. ^ Shermer, Michael. (1997). Why People Believe Weird Things: Pseudoscience, Superstition, and Other Confusions of Our Time. Henry Holt and Company . p. 80 ISBN 0-8050-7089-3
  11. ^ Grof 1988, p. xi.
  12. ^ Grof 1988, p. xiii-xiv.
  13. ^ Grof 1988, p. xvi.
  14. ^ grof 1988, p. xvi.
  15. ^ a b Grof 1988, p. 1.
  16. ^ a b Grof 1988.
  17. ^ a b Grof 1988, p. 3.
  18. ^ Grof 1988, p. 3-4.
  19. ^ Grof 1988, p. 4.
  20. ^ Grof 1988, p. 4-5.
  21. ^ Grof 1988, p. 5.
  22. ^ Grof 1988, p. 5-6.
  23. ^ a b Grof 1988, p. 7.
  24. ^ a b c Grof 1988, p. 10.
  25. ^ a b Grof 1988, p. 11.
  26. ^ Grof 1988, p. 11-12.
  27. ^ a b Grof 1988, p. 12.
  28. ^ a b c Butler 2009, p. 4.
  29. ^ grof 1988, p. 18.
  30. ^ Grof 1988, p. 21.
  31. ^ Grof 1988, p. 18.
  32. ^ Butler 2009, p. 5-6.
  33. ^ Butler 2009, p. 6.
  34. ^ a b Grof 1988, p. 29.
  35. ^ a b c d e Grof 1988, p. 30.


Printed sources[edit]


Further reading[edit]

  1. Howe, ML & Courage, ML (2004). Demystifying the beginnings of memory. Developmental Review, 24(1), 1-5.
  2. Jacobson, B, Eklund, G, Hamberger, L, Linnarsson, D, Sedvall, G & Valverius, M (1987). Perinatal origin of adult self-destructive behavior. Acta Psychiatrica Scandinavica, 76(4), 364-71.

External links[edit]